Searching Documents for Benejam Ancestors

Julio Ester ‘Ulla’ Rivera, November 2021. Photo courtesy of Julio Enrique Rivera.

I’ve finally submitted the materials, tables and text to accompany Part 3 of the Missing Registro Central de Esclavo volume for Northwest Puerto Rico to Hereditas. This set of transcriptions of cedulas are from Caja 2 (item 2) of 1870. The essay focuses on facets of the lives of 55 enslaved people held by Cristobal Benejam Suria or Serra in 1870, a Menorcan who arrived in Puerto Rico about 1817. Other family members were also enslavers. Several Benejam family clusters are traced from the cedula through the Registro Civil and census records, to reconstruct some of their history.

As it turns out, when I mentioned my project to my cousin, Julio Enrique Rivera, he mentioned that his dad, Julio Ester Rivera (looking very dapper in the photo above) was a Benejan. His great grandfather was Ricardo Benejam Vargas (1848-1924) born into slavery, the child of Maria Antonia Vargas and Pedro Benejam. This is Ricardo’s cedula of 1870.

Ricardo [Benejam] 22, 3531. Caja 4. Registro de Esclavos, 1867-1876 (https://familysearch.org/ark:/61903/3:1:3Q9M-CSK3-Z3WY-S?cc=3755445)

I am struck by how fragmented some of the resources available are.

Some of the documents i’m looking at:

Parish records

Municipal Document series – Censo y riqueza de Moca 1850

Cedulas, Registro Central de Esclavos

Registro Civil

What I wish there were more of for NWPR: census, contracts, notary documents; basically a database that can help descendants pull these fragments together.

As for books & articles, am rereading Benjamin Nistal-Moret’s “The Social Structure of Slavery in Puerto Rico” (1985). I’d like to use the tables as a model for what I am working on, which is information missing from the numbers he is using. This was “the first time in Puerto Rican historiography, an analysis of this magnitude has been completed with a computer.” He tells an interesting story about locating a missing 1872 Registro Central de Esclavos volume at the Library of Congress, microfilming it and returning it during the summer of 1975. As he did his work in the 1980s, his statistical work was entered onto punch cards of a computer program used in sociology. Which volume it was, Nistal-Moret doesn’t say.

I wonder how much archival material was lost, for instance, after the US returned the series of documents of the Gobernadores Espanoles – T1121 Record Group 186- Records of the Spanish Governors of Puerto Rico (impounded on the terms of the Treaty of Paris in 1898) were transferred to the National Archives in 1943 and returned to Puerto Rico by joint resolution in 1957. The microfilm of the Registro de Esclavos and the Registro Central de Esclavos are part of that huge series, and NARA has a free version at the link above.

What I try to do in this series of articles are mini-histories of persons that appear on the 6 x8″ cedulas. Connecting someone in 1870 to their appearance in the Registro Civil that begins in 1885. The process takes time, as there is no mention of enslavement, save in the surname ‘Liberto.’ Some take different surnames, while many kept their enslaver’s name, or took that of a different owner when sold before 1870.

Some of the descendants of Luisa Benejan born about 1819 appear among the cedulas of Caja 4 of the Registro de Esclavos, while three appear in the Registro Civil. She doesn’t turn up on the Registro Civil. Still, the documents together reconstruct her family.

Also reconstructed are early family trees for Pedro Benejam of Moca, born about 1817 in Moca, and who partnered with Maria Antonia Vargas, who lived until 1902 and lived in Bo. Pueblo, Moca. Among their descendants is where my cousin Julio Enrique Rivera’s line connects. The families created after emancipation were often female headed households, with daughters that worked in the local service economy, and sons in agricultural labor.

We must continue to say their names.

References

Ricardo, 22, 3531. Caja 4, Registro de Esclavos, 1867-1876. “Puerto Rico Slave Registers, 1863-1879”, database, FamilySearch (https://familysearch.org/ark:/61903/3:1:3Q9M-CSK3-Z3WY-S?cc=3755445 : 21 October 2021), > image 1 of 1.

Benjamin Nistal Moret, “Problems in the Social Structure of Slavery in Puerto Rico During the Process of Abolition, 1872”.  Manuel Moreno Fraginals, Frank Moya Pons & Stanley L. Engerman, eds.Between Slavery and Free Labor: The Spanish Speaking Caribbean in the Nineteenth Century, Baltimore: Johns Hopkins University, 1985, 141- 57.

“Y tu abuela, donde esta? An Introduction to Puerto Rican Genealogy”, Sat 9/25

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Y tu abuela, donde esta? An Introduction to Puerto Rican Genealogy, Saturday, September 25, 2:00pm – 3:00pm

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Lauderhill Towne Centre Library

Dr. Ellen Fernandez-Sacco’s introduction to Puerto Rican genealogy includes an overview of the challenges & opportunities researching ancestors enslaved and free.

Join us for this virtual program.

Y tu abuela, donde esta?: An Introduction to Puerto Rican Genealogy

Dr. Ellen Fernandez-Sacco’s introduction to Puerto Rican genealogy includes an overview of the challenges & opportunities researching ancestors enslaved and free, available resources and strategies for getting started. Bring your questions!  Handout available. 

Ellen Fernandez-Sacco works to connect people to their ancestors. One of her book projects highlights the connections between slavery, genealogy and family histories in nineteenth century Puerto Rico. She has published articles on American museums, genealogy, eugenics, and the history of mundillo— traditional Puerto Rican lace making.  Past President of the California Genealogical Society, she received her doctorate in Art History from UCLA. Her most recent article is “Reconstructing the missing Registro Central de Esclavos for NW PR.” Hereditas (2021).

Visit her website at https://latinogenealogyandbeyond.com

AGE GROUP: | Everyone | Adults |

EVENT TYPE: | Speaker | Online/Virtual | Discussion/Lecture |

TAGS: | Hispanic Heritage |

page from: http://broward.libnet.info/event/5279164

Calling the Ancestors

On the trail of compassion and wonder: a meditation

Lately, I’ve been pondering how a broader historical framework for the genealogies and family histories can make displacement visible, particularly for identities shaped by the experiences of diaspora and migration.

Shouldn’t we ask questions about how beginnings are constructed? What’s the significance of an origin story? Who gets to tell about the dawning of a deeper historical consciousness among people? For whom does this story matter? Stories are containers for memory, with purpose.

I want to speak to the depth of this experience not because this perspective grants a sense of ‘survival beyond the odds’, but because when one listens to the bits of histories encoded in our stories and in the genes of our ancestors, these experiences can instill both compassion and wonder.  

In turn, compassion and wonder feeds the hope of survival, can enable sympathy, free suppressed identities, and through this recognition, foster social change. Our family histories contain worlds within them and perhaps answers that can help us heal in the present. 

2.
So, how best to convey and define this complexity? There are so many questions to consider when pondering how to proceed.  How can we locate and embrace the foundations created by Indigenous ancestors who kept a particular world view embedded in how they lived? Who can guide us on this journey? How do we come to terms when we discover our enslaved ancestors? Of those who were enslavers? 
Our task is to quilt together the narratives of survival and remember those that came before us.

These ancestries, family histories and narratives are more visible today thanks to technologies of social media and the regeneration of concepts out of these deeper pasts. But more needs to be done to  unfold the hidden margins of these narratives and reveal nodes of connections- location, place, time so that you becomes we. We are a constellation of microhistories. 

3.
For many Puerto Ricans / Borincanos / Tainos who identify as the descendants of pre-European Boriken, already a blend of Native and African peoples, there is a growing recognition of self and community that stands in relief to a backdrop of colonization. 
Indigenous identity is long denied because many grew up hearing the stories of extinction, then some deemed it an impossibility because it was not 100%. What happened however is Taino people were not gone, not frozen in time and continue to incorporate change in the present. There’s a culture and the question of language, which doesn’t negate a continued presence. This identity undergoes acknowledgement and recognition both on and off the island with the situation exacerbated by the pandemic. There’s a level of acknowledgment rather than a challenge, and communities that confirm continuity, a slow shift over the decades.  Growth and regeneration continues.

4.
There’s extraction as a process constantly  mobilized by different interests across time. Key to destroying the landscape is forgetting our fundamental interconnectedness from the seemingly inert to overtly active lifeforms. One prays for a respite from the machine of capital, from the desire for gold that threatens El Yunque, a tropical rainforest and sacred space for the Taino people.  The land everywhere needs to heal and needs its stewards.
Historically, assimilation was the order of the day in policy imposed on Puerto Rico, an echo of how the U.S. dealt with the nations contained within its own borders. Assimilation is an old multifaceted story whose journeys can cost us the past, its details trapped in bits of oral history.  What are we remembering? What do our ancestors tell us today?

5.
The backdrop of change is a constant. It goes from enslavement to industrialization to a globalization that traps and impoverishes many. Today one can begin to lay claim to this heritage while gaining visibility with less certainty of disenfranchisement. And because of technology, we can make connections with others that increases our chances of survival through the progressively larger gatherings that take place  across the country. 
This connection can be an antidote for the historical amnesia that fades with accountability and the remembrance of survival. Can knowledge stop trafficking? Can memory heal? To receive and share their stories, heal and connect is a blessing. What lessons come from the worlds our ancestors inhabited?  How are you we?

Seneko kakona (Abundant blessings)

Areito, Concilio Guatu-Maku a Boriken, Moca, 25 Nov 2005. Photo; E. Fernandez-Sacco
Courtesy: Martin Veguilla.

Passings

My dad, Orlando Fernandez Sr with my godfather, Ricardo Lopez Ramos, Palmar, Aguadilla.

Yesterday was the fourth anniversary of Pop’s passing, which took place on 7 July 2017. When our loved ones transition and become ancestors, there is the gift of memory, of a world now truly gone. 

Three days ago, Maria de los Angeles Caban Lopez died peacefully in her sleep at the age of 80, surrounded by her family. Known simply as Maria or ‘Mery la de Guchi’, she , her husband Rafael ‘Guchi’ Cordero Rodriguez (1931-2017) and their children were part of my childhood and adulthood.

Daughter of Guillermina ‘Conchita’ Lopez Babilonia and Daniel Caban Mendez, Maria was born in Barrio Pueblo, Moca in June 1941. Her mother was an accomplished tejedora de mundillo, a lacemaker capable of turning out stylish items using a traditional technique. Maria was also skilled, using her talents to sew elaborate decorative pillows and crochet for various items. 

Guillermina ‘Conchita’ Lopez Babilonia tejiendo mundillo.

I was sorry that my parents wound up abandoning their relationship when they moved to Florida, a painful process of displacement and emergency movement that left them too embarrassed to reach out and reestablish the connection. I felt fortunate that I was able at least to visit with Guchi’s family in Palmar in the early 2000s, and experience a little of these interlaced relationships. Her sister Consuelo also visited her in Queens just as Maria and her family visited them in Moca and Aguadilla over the years . My godfather was married to a sister of Guchi’s brother Angel, and the Cordero brothers lived in houses next door to each other along the Rta 111 ,in Palmar, just outside of Moca. There was lots of laughter and Guchi brought that sense of humor to his 60 year marriage with Maria. 

Maria Cordero & her family, Kew Gardens, NY, June 2019.

What always stood out to me was her presence as a mother, always surrounded by her children, then great grandchildren and great great grandchildren as the years passed. She was the glue that kept them together.

My condolences to the family, to my cousins now left bereft without her. QEPD

Her Wake will be held at:

Fredericks Funeral Home 192-15 Northern Blvd. (off the corner of 192nd St.) Flushing, NY 11358

Viewing on Sunday, 7/11/21 From 3pm to 8pm 

Funeral Mass: Monday, 7/12/21, Queen of Peace RC Church @ 10AM

Interment/Burial @ 11:45am: St Raymond’s Cemetery 

Next Week: 6/10: Bound to History – on Bernice Bennett’s Research at the National Archives and Beyond

Iglesia de Nuestra Senora de la Monserrate, Barrio Pueblo, Moca, Puerto Rico, EFS

Have you ever wanted to know more about the woman behind the only slave narrative out of Puerto Rico?

On June 10, 1 PM, I’ll be a guest on Bernice Bennett’s Research at the National Archives and Beyond.

We’ll be talking about Leoncia Lasalle’s & her daughter Juana Rodriguez Lasalle’s account and touch on the larger issues of archives and enslavement. See my recent article in the journal Genealogy, “Bound to History: Leoncia Lasalle’s Slave Narrative from Moca, Puerto Rico, 1945” (2020)

Event link: https://www.blogtalkradio.com/bernicebennett/2021/06/10/bound-to-history-leoncia-lasalles-slave-narrative-with-ellen-fernandez-sacco

Background: Here’s the article abstract::

Abstract: The only slave narrative from Puerto Rico is included in Luis Diaz Soler’s Historia de la esclavitud negra en Puerto Rico (1953; 2002). This article considers this embedded account as part of the literature of slave narratives to address a gap in the literature; this is perhaps due to the account’s singularity and brevity. Beyond this, the other source for understanding the experience of enslaved women in Puerto Rico is through legal and parish documents, generated by a colonial government and church supportive of slavery. As a result, lives under enslavement are quantified statistically, and the lack of oral history or personal accounts hampers understanding of the effects of enslavement from an individual perspective. Documenting such a life comes with its own set of issues, as shown here by demonstrating the limits of various archival resources. There is no one methodology to follow to reconstruct lives and family histories under slavery, an institution designed to prevent the formation of a historical sense of self and agency. Factoring in familial connections makes my own location as a researcher visible, as knowledge is not neutral. Despite its brevity, considering Leoncia Lasalle’s account, and that of her daughter, Juana Rodriguez Lasalle, in terms of its multiple contexts—microhistory, similarities with U.S. and Cuban slave narratives, family histories, and the archive—reveals the constructed nature of the idea of historical knowledge, which also has implications for genealogical practice involved with slavery and life post-emancipation.

Tonight: 4/28: A History Unraveled: Slavery and the Babilonia Family

Please join me tonight on Zoom!

Wednesday April 28, 2021 from 7-8PM– Register via the link below

Independent scholar and genealogist Ellen Fernandez-Sacco will discuss Spain’s role in the transatlantic slave trade. She will talk about its connection to her research and how it shapes her family history in Puerto Rico.

https://www.ryehistory.org/events-calendar

The Many Names of Telesforo Carrillo (1845-1920)

Mameyes II, Rio Grande. By badkarmatx007, CC BY 3.0, https://commons.wikimedia.org/w/index.php?curid=54621718

The search for my great great grandfather Telesforo Carrillo began with a fiction of sorts, created by his death certificate of 1920. Here the gap between who he was when he started and who he was at the end of his life widens.

In his death certificate, both a baker and a plumber witnessed the testimony of the informant, his son in law, my great grandfather Juan Fernandez Quinta. 

He gave details that led nowhere unless one followed the women. I suspected my great grandfather Telesforo might be an hijo natural, a birth deemed illegitimate by law. With his mother listed as Maria Carrillo, the name Maria yielded nothing, so I set it aside until I could find records that encompassed their lives. A century later, this mosaic of relationships becomes a little clearer. 

death certificate for Telesforo Matos Ramos, same person. errors included. FamilySearch.org

Telesforo Matos Ramos
F75 #206 im 742
25 Marzo 1920
Declarante: Juan Fernandez Quinta, casado, proprietario, natural de Espana, casa Num pda 44 de la calle Loiza, Santurce, yerno
natural de Rio Grande, vecino de Santurce
85, blanco, industrial, viudo de Andrea Maldonado, natural de Trujillo Alto, ya difunta
avecinado pda 225 Calle La Calma
causa: senilidad, 10PM 23 Mar 1920,
hl Jose Matos & Maria Carrillo difuntos
que el declarante ignora los nombres de los abuelos del difunto
Testigos: JP Medina, plomero, nat Fajardo & Catalino Gutiérrez, panadero, San Juan Encargado RC: Juan Requena 

The search that never ended

Why was he listed as Matos Ramos? Did my great grandfather misstate his father in law’s name, or did the secretary manage to be distracted and simply entered ‘Ramos’ on the margin? At the end of Telesforo’s life, his parents appear as Jose Matos and Maria Carrillo, both long gone, and that he was their legitimate child. What I eventually learned was much more complicated. With all of the name changes over the decades for his daughter Catalina, my grandfather’s mother.

For a very long time I turned nothing up on Telesforo, so instead I searched records up his grandson, my grandfather, Ramon Fernandez Matos, born in 1900. When I was little, his birthday was celebrated at the end of August, or rather, he celebrated it with his friends. That date didn’t come up in the Registro Civil, and neither did the name.

Ramon Fernandez b. 1901 (standing) next to unknown friend/family , ca 1920, NYC, probably shortly after his first marriage in Nov 1920 to Carmen Dorios Picon. He was part of an earlier wave of Puerto Rican migration to New York City.

Just a month ago, I decided i’d try searching with the Carrillo name, and, lo and behold!! He turned up as Ramon Fernandez Carrillo, and the birth certificate that eluded me for so long finally came up, along with that of another sibling.  Oddly enough, Telesforo and Catalina’s previous son, Andres, appears as Andrea Fernandez Matos, with his maternal grandparents listed as “Telesforo Matos y Andrea Maldonado de San Juan.

A birth date thought to be in August ,was actually in 10 October 1901. Ramon Fernandez Carrillo. FamilySearch.org

Catalina’s Trail

As an adult, my grandfather Ramon used Matos as his maternal surname. I had never heard of Carrillo until I started tracing his mother, my great grandmother, Catalina (1862-1966). She too had several surnames at different times in her life, and it’s still unclear if the additional uses provided some kind of protection or cover for her.

She appears as an hija natural of Andrea Maldonado in the baptismal record of May 1862 from Nuestra Señora del Carmen, Rio Grande⁠1.  She was the first of Telesforo and Andrea’s 13 children, once a costurera, a dress maker who actually cut and made men’s suits in San Juan. She grew up in an area of Santurce that was full of skilled artisans and workers, Barrio Obrero. Telesforo Carrillo was a carpintero, a carpenter and laborer still working the year before he died in 1920 at 75 years of age.

A Glimpse of Youth

Recently my cousin, genealogist Maria Kreider sent me a link to an early record for Telesforo, who turned up in the 1850 Padron de habitantes for Rio Grande.  Filmed by the LDS in 1987, this census record comes out of the AGPR’s (Archivo General de Puerto Rico) collection of municipal documents, here the Alcaldia Municipal for Rio Grande. The files consist of two Cajas, A and B; Caja A holds Cédulas de vecindad y padrones Caja A 1860, 1871, 1875, 1880, 1882, 1888, 1898 Caja B 1860-1870.  In 1850  Rio Grande was  a recent municipality founded in 1840, when it split from Loiza. It was named after the river that joins the Rio Espiritu Santo in North East Puerto Rico, perched between the northeastern coast and the Sierra Luquillo mountains⁠1

Location map of Rio Grande, Puerto Rico Wikimedia.org by The Eloquent Peasant (highlighting) – Own work based on: Puerto Rico municipios locator map.svg by The Eloquent Peasant, CC BY-SA 4.0, https://commons.wikimedia.org/w/index.php?curid=95432903

In 1858, he lived in Barrio San Francisco, which was a portion of the town that has since been renamed. In December 1860, he was living with his grandmother, Agustina Carrillo Santiago, 78 years old as head of household, and he appears as Telesforo Carrillo, 18 years old, working as a laborer. The other person living with them was Estevan Pinto y Estrada, a 75 year old widower. None were literate.

Augustina Carrillo, cabeza de casa, Diciembre 1860, Telesforo Carrillo y Estevan Pinto y Estrada. Barrio San Francisco, Rio Grande, Puerto Rico. image 94, Film # 008138873  FamilySearch.org  https://www.familysearch.org/ark:/61903/3:1:3Q9M-CSK3-XQ9Q-6?cat=605453

The next page is even more illuminating.

Poblacion de Color, Nacionales, Clasificación y Edades y Profesiones, casa de Augustina Carrillo, Barrio San Francisco, Rio Grande, Puerto Rico, Dic 1860. FamilySearch.org

This was a household of Free People of Color, two of them widowed, all born on the island. What I learned about Augustina is that at an advanced age, she took care of her grandson, Telesforo, not yet the legal age of adulthood. His youth meant that her daughter, Maria Ysabel Carrillo, had already died- she does not turn up in this series of documents. So far, the man listed as Teleforo’s father, Jose Matos, only appears on his death record. Agustina Carrillo Santiago (1765-1865) herself was unmarried. This is two generations of a female headed household. Besides Maria Ysabel, she had Julian Carrillo b. 1840 in Rio Grande, who later married Petronila Caraballo Hernandez bca. 1845.

Estevan Pinto Estrada was the widow of Toribia Perez, who died before 1860; his relatives also married Carrillos. Whether he was a partner to Agustina or a boarder in the home are questions that may never be answered. As Free People of Color they would have had access to the courts and to town councils, but still carried a liability as ultimately one could not transcend their class or condition. [Kinsbruner 38; 43-44] What more could I learn of their origins?

Losing Elders, Losing Family

The incredibly fragile pages from la Iglesia de Nuestra Señora del Carmen, Rio Grande of 15 May 1865 holds three deaths tied by blood and location. On the upper left is the record for Augustina Carrillo Santiago, and on the facing page, is that of Estevan Pinto Estrada. Below him is the record for Gregorio Carrillo, Agustina’s grandson, the child of Julian Carrillo and Petronila Caraballo. None were able to accept the sacraments before dying, indicating a sudden death. There are more Carrillos and Pintos in adjacent pages listed in this volume of Entierros (Burials).

Agustina Carrillo Santiago (upper left), Estevan Pinto Estrada (upper right), Gregorio Carrillo Caraballo (lower right) Defunciones, Iglesia Nuestra Señora del Carmen, Rio Grande, Puerto Rico. May 1865. https://familysearch.org/ark:/61903/1:1:WG7D-392M

So far I have found no additional information on what took place whether a fire or epidemic took their lives. They are among my Afro-Indigenous ancestors, part of an ongoing ethnocide as the government ended the use of the term’Indio‘ and instead reduced them to colors, uncoupling any political recognition of the local from a longer, deeper history of living on Boriken.

I found Agustina in an 1827 baptism for Maria Nonanta Bartolome Robles at the Parroquia del Espiritu Santo y San Patricio of Loiza, Puerto Rico. On that date, both Agustina and her brother Pablo Carrillo served as godparents, and were identified as ‘Morenos libres” or ‘Free Coloreds’.

Conclusion

Maria Kreider’s gift of sending me the 1860 Padron that listed Agustina and my second great grandfather Telesforo led me to my fifth great grandparents, Simon Carrillo and Josefa Santiago. who were probably born in the 1760s, in Loiza. From what I have seen, there are three clusters of families with the Carrillo surname in the early nineteenth century: Spanish emigres, Afro Indigenous creoles and African descended free and enslaved.

Among the oral history I heard, Catalina Carrillo, great granddaughter of Simon and Josefa maintained an altar, and included among the statues was the figure of an American Indian. However manifested, the woven syncretism of her belief system remembered Native ancestors, never forgotten as part of a local, spiritual sustenance. All of these layers are hidden behind the multiple descriptions and names of Telesforo Carrillo over the arc of his life.

1 “Puerto Rico, registros parroquiales, 1645-1969”, database with images, FamilySearch (https://familysearch.org/ark:/61903/1:1:QPY5-47DP : 9 April 2020), Andrea Maldonado in entry for Catalina Maldonado, 1862.

1 Wikipedia contributors, “Río Grande, Puerto Rico,” Wikipedia, The Free Encyclopedia, https://en.wikipedia.org/w/index.php?title=R%C3%ADo_Grande,_Puerto_Rico&oldid=997405229 (accessed January 5, 2021). R%C3%ADo_Grande,_Puerto_Rico

“Puerto Rico, registros parroquiales, 1645-1969”, database with images, FamilySearch (https://familysearch.org/ark:/61903/1:1:WG7D-392M : 9 April 2020), Esteban Pinto, 1865.

“Puerto Rico, registros parroquiales, 1645-1969”, database with images, FamilySearch (https://familysearch.org/ark:/61903/1:1:W649-8WPZ : 14 November 2019), Josefa Santiago in entry for Agustina Carrillo, 1865.

Jay Kinsbruner, Not of Pure Blood: The Free People of Color and Racial Prejudice in Nineteenth Century Puerto Rico. Duke University Press, 1996.

Resources on the History of Prostitution, Underground Economies & Family Histories

A supplement for Episode 89: Dangerous Liaisons: Jailbird Relatives and The Freaky Underside of Genealogy. Black ProGen Live! July 30, 2019

Lewis Hine, View of Red Light District on C. Street, N.W., near 13th,
Lewis Hine, View of Red Light District on C. Street, N.W., near 13th, with Griffin Veatch, who was showing me around. No. 6 Special Messenger Service, 1223 New York Ave., N.W.; he lives 1643 Cramer St., N.E. He said he commenced the messenger service at 11 yrs. old. Has worked all night a couple of years, and now works until 10 P.M. Is known to Truant Officers. Family has had trouble with him. Says he is 17 but doesn’t look it. Quite profane, but (apparently) not very wise about this district although he says he goes to these houses occasionally. Location: Washington (D.C.), District of Columbia. Library of Congress.

There’s no family history left untouched in some way by underground economies and prostitution. Prostitution or sex work, can be understood as a means of survival first and second, an avocation, either by choice or coercion. Beyond the economic question of support, there are questions about the nature of history that can exclude the marginalized worker, questions around ideas of gender, masculinity, power and the network of beliefs and the structure of law that declares it legal, illegal or a fusion of the two. So, if we think about family histories that deal with aspects of an underground economy, it means dealing with variables in time and place. For many this was a temporary connection or situation, a form of employment that was often unpredictable. Only for a select few, was it a situation under their direct control.

In art, prostitution is the subject of painting, literature, cinema and photography; it shapes the nature of urban, modern experience and informs the realms of tourism and the military. There are stereotypes that circulate in popular culture, in different societies, best viewed as means of defining ideas and assumptions around gender, race and various social boundaries. Looking further back, sexual slavery was also a feature of the transatlantic slave trade that used men women and children, and there’s the trafficking that continues into the present.. Columbus established a sex trade on Hispanola by 1490, with children as young as 9 years old serving as sex slaves.

Prostitution as an organized business arrived in Puerto Rico (and by extension to other colonies) with Spanish colonization in the sixteenth century. After the Spanish American War, for example, policing these boundaries of gender and race drew on discourses of eugenics and public health, so that women were subjected to moral judgements, incarceration, forced medical treatment and framed them both as a targeted category of control and as fulfillment of eugenic policies. Any behavior viewed as questionable by women living in poverty, or regarded as promiscuous, were targeted and swept up as a means of social control, even if they never worked ‘the life’.

Family, Context, Options and Motivation

Understanding how illicit businesses like prostitution, numbers running, and black market participation shapes your family history, can open up a history of different social networks, and is an opportunity to understand the various social constraints and options people faced to sell the only thing they had left to sell to survive.

Often there is an economic reason that leaves people in desperate situations, as with the women mantua makers of the 1840s whose poor pay for long hours hand sewing then-fashionable hooded outerwear. As they contended with rising expenses many were left working a sex trade in order to make ends meet. Some were persons who suddenly found themselves without other means of support; still others (a much smaller group) decide on it as a business, contending with the legal structures on the local and national level to keep business going. Employment by any means necessary was for some, key to survival. In Harlem of the 1930s, Stephanie St. Clair known as “Queenie”, “Madam Queen”, “Madam St. Clair”, and “Queen of the Policy Rackets”, ran a numbers racket that kept some 2,000 people employed during the Great Depression, despite attempts by the Mafia to take her empire over. When a young man in New York City, my paternal grandfather kept food on the table for his family by being a numbers runner, the person who brought the bets to the bookie.

Violence & social control

Depending on the age and racial designation, there may be no effort to help or investigate the murder of sex workers, denying justice as well as legal and medical support services to those who remain. Or, there is wholesale denial on offer, as with the so-called Korean ‘Comfort Women‘ forced to serve the Japanese Army during WW2, who went on the promise of factory employment and instead found themselves in harrowing conditions. Yet, acknowledgement and apologies from the Japanese government were not forthcoming. Oral histories are key to knowing and understanding what happened.

Violence, repression and incarceration are also part of the picture, adding to the complexity of understanding the past. Law enforcement was anything but consistent. Conditions vary, whether streetwalking, brothel, escort, and the legal stance per country can exacerbate or support those involved, and class made a huge difference. Military prostitution, child prostitution, trafficking and tourism are other aspects to consider when researching the past. The question of slavery, whether legal condition or condition of labor repeatedly comes up. Studies do show it’s better to have regulation and laws that protect the worker rather than have an illicit trade where it is not those who labor who gain the income.

Finding Information: Some Resources

Oral histories, photographs, police reports, newspapers, census and military records, are just some of the materials in various collections that may have information on a family member. As the essay from the Framing Resources site at GMU notes, there is no one class, cultural, religious or social perspective on prostitution, and it’s a field of study that has much to offer in terms of understanding the historical context of family histories involved with the practice, some of it very recent. Also the site provides a small area that lays out some questions helpful for working on genealogical research in terms of the nature of primary and secondary materials you’ll encounter in libraries, special collections both online and off.

Take a look at Tyler Schulze’s Black Sheep Ancestor pages “Search for your Blacksheep Ancestors in Free Genealogical Prison and Convict Records, Historical Court Records, Executions, Insane Asylum Records and Biographies of Famous Outlaws, Criminals & Pirates in the United States, United Kingdom and Canada” http://blacksheepancestors.com

I Dream of Genealogy has a cluster of 7 states (CA, FL, IL, IA, LA, NV, NY) with access to admittedly a small group of free Prison and Arrest Records listed in http://www.idreamof.com/prison.html?src=gentoday

The Internet Archive has over 1400 items in a search result, some of them guidebooks, others, legal statutes published during the 19th century, books and other related materials to download or borrow. See link below.

Also included are the links to special collections on Storyville, New Orleans from the Library of Congress website. Please scroll down towards the end of this post.

This list is not exhaustive, but intended to give a sense of the wide variety of materials and approaches that you can apply to your searches.

Resources

General

“Framing Resources Essay: Case study on prostitution” – Women in World History Website “These varied materials reflect differing class, cultural, religious, and social perspectives on prostitution, especially in the modern, Western world. They tell us what observers thought about prostitution and how their attitudes changed over time. Until recently, there were few personal accounts by prostitutes to provide clues about their varying motivations or their attitudes toward the governments, organizations, or individuals that sought to regulate the practice or abolish prostitution. Oral histories as well as the anthropological and sociological studies that document the lives of prostitutes, many of them from Africa, Asia, and Eastern Europe and almost all of them poor, have begun filling this gap.”
http://chnm.gmu.edu/wwh/essay/essay.php?c=resources&r=case

Andy McCarthy, “Genealogy Tips: New York City Cops in the City Record.”
“…For the five boroughs, there really is no collection of historical “police records.…”
https://www.nypl.org/blog/2017/08/18/researching-nypd-city-record

NYPL Record Requests: FOIL
https://www1.nyc.gov/site/nypd/services/law-enforcement/record-requests.page

Cyndi’s List: Occupations: Prostitution
https://www.cyndislist.com/occupations/prostitutes/

Judy Rosella Edwards, “Genealogy of Communities: Prostitution” Genealogy Today.
https://www.genealogytoday.com/articles/reader.mv?ID=2916

“Researching the Oldest Profession.” Family Tree Magazine
https://www.familytreemagazine.com/premium/researching-the-oldest-profession/

“Prostitution in the Americas.” Wikipedia.
[Note the status of countries as legal, legal and regulated and illegal]
https://en.wikipedia.org/wiki/Prostitution_in_the_Americas

“Prostitution in the United States.” Wikipedia
https://en.wikipedia.org/wiki/Prostitution_in_the_United_States

“Prostitution in Paris” Wikipedia
https://en.wikipedia.org/wiki/Prostitution_in_Paris

Andrew Israel Ross,  “Sex in the Archives: homosexuality Prostitution and the Archives de la Prefecture de Police de Paris”, French Historical Studies, 2017 (free access)
https://read.dukeupress.edu/french-historical-studies/article/40/2/267/9914/Sex-in-the-ArchivesHomosexuality-Prostitution-and

Elizabeth Garner Mazaryk, “Selling Sex: 19th C New York City Prostitution and Brothels.” 3 Sep 2017
https://digpodcast.org/2017/09/03/19th-century-new-york-city-brothels/

New York State Prostitution Laws
https://statelaws.findlaw.com/new-york-law/new-york-prostitution-laws.html

William E. Nelson, Criminality and Sexual Morality in New York, 1920-1980. Yale Journal of Law & the Humanities.
https://digitalcommons.law.yale.edu/cgi/viewcontent.cgi?article=1091&context=yjlh

LaShawn Harris . “Playing the Numbers Game: Madame Stephanie St. Clair & African-American Policy Culture in Harlem”. Black Women, Gender and Families (2008). (2): 53–76.

Bastiaens, Ida (2007) “Is Selling Sex Good Business? : Prostitution in Nineteenth Century New York City,” Undergraduate Economic Review: Vol. 3: Iss. 1, Article 8.
http://digitalcommons.iwu.edu/uer/vol3/iss1/8

Oral History of the Korean “Comfort Women”, Columbia University http://afe.easia.columbia.edu/ps/korea/comfort_women.pdf

Blackburn, George M., and Sherman L. Ricards. “The prostitutes and gamblers of Virginia City, Nevada: 1870.” Pacific Historical Review 48.2 (1979): 239-258
https://www.jstor.org/stable/3639274?seq=1/subjects

Fabiola Bailón Vásquez, 2017. “Reglamentarismo Y Prostitución En La Ciudad De México, 1865-1940.” Historias, n.º 93 (junio), 79-98.
https://revistas.inah.gob.mx/index.php/historias/article/view/10910

Revista Instituto de Cultura Puertorriqueña.
Carlos A Rodriguez Villanueva, “Amor licito e ilícito: un escape a los patrones amorosos establecidos [Historia socio-sexual en ella Caribe Hispanico, siglos XVIII-XIX: Cuba, Santo Domingo y Puerto Rico]”; Jose E Flores Ramos, “Vida cotidiana de la prostitutas en San Juan de Puerto Rico: 1890-1919”;
Nelly Vazquez Sortillo, “La violencia dentro de la violencia: un caso de violencia domestica en una hacienda esclavista en Puerto Rico (1871).”. 2006 vol 13, 2nd series. Issue downloadable from issuu.com
https://issuu.com/coleccionpuertorriquena/docs/segunda_serie_n__mero_13

348 Dra. Nieves de los Ángeles Vázquez Lazo “Historia de la prostitución en Puerto Rico, de 1876 a 1917.” Angel Collazo Schwarz, La Voz del Centro http://www.vozdelcentro.org/2009/08/23/la-historia-de-la-prostitucion-en-puerto-rico/ Podcast: http://www.vozdelcentro.org/mp3/Prog_348.mp3

Isabel Luberza Oppenheimer, ‘Isabel la Negra’, Madam & owner of Elizabeth’s Dancing Club, Ponce, PR. Wikipedia.
https://en.wikipedia.org/wiki/Isabel_Luberza_Oppenheimer

Juan A Vera Mendez “Legalización de la Prostitución” (slide presentation has helpful overview on prostitution in PR)
https://studylib.es/doc/6024328/la-prostitución—universidad-interamericana-de-puerto-rico

“1970s New York City: The dangerous & gritty streets during a decade of decline.” NY Daily News. Photographs of NYC’s sex workers included.
https://www.nydailynews.com/new-york/gritty-new-york-city-1970s-gallery-1.1318521

Basin Street brothels, New Orleans, 1908. Wikipedia

Books

Timothy J Gilfoyle, City of Eros: New York City, Prostitution, and the Commercialization of Sex, 1790-1920. (1994)

Christine Stansell, City of Women: Sex and Class in New York, 1789-1860. (1987)

Shirley Stewart, The World of Stephanie St. Clair, An Entrepreneur, Race Woman and Outlaw in Early Twentieth Century Harlem. Peter Lang Publishers, 2014.

LaShawn Harris, Sex Workers, Psychics and Numbers Runners: Black Women in New York City’s Underground Economy. U Illinois Press, 2016.

Shane White, Graham White, Stephen Garton, Stephen Robertson, Playing the Numbers: Gambling in Harlem Between the Wars. Harvard UP, 2010.

Karen Abbott, Sin in the Second City: Madams, Ministers, Playboys and the Battle for America’s Soul. [Chicago] Random House, (2008).

Laura Briggs, Reproducing Empire: Race, Sex, Science and US Imperialism in Puerto Rico, University California Press, (2002).

Eileen J Suarez Findlay, Imposing Decency: The politics of sexuality and race in Puerto Rico, 1870-1920. Duke UP (1999).

Donna J. Seifert, Elizabeth Barthold O’Brien, & Joseph Balicki, “Mary Ann’s First Class House: The Archaeology of a Capital Brothel.” Robert A Schmidt & Barbara L. Voss, Archaeologies of Sexuality. Routledge, (2000), 117-128.

Wild West Book Review: Jan McKell’s Red Light Women of the Rocky Mountains UNM Press, 2009
https://www.historynet.com/wild-west-book-review-red-light-women.htm

Heather Branstetter, A Business Doing Pleasure: Selling Sex in the Silver Valley 1884-1991. Wallace, Idaho. (author blog)
https://abusinessdoingpleasure.com
Race & the Houses
https://abusinessdoingpleasure.com/2017/08/17/race-and-the-houses/
Files at the Shoshone County Sheriff’s Office
https://abusinessdoingpleasure.com/2014/10/02/aboutthescsofiles/

Isabel Luberza Oppenheimer (1908-1974), colloquially known as ‘Isabel la Negra’ Madam & Owner, Elizabeth’s Dance Club, Ponce, PR

Reports

“Garden of Truth: the trafficking of Native Women in Minnesota.” Minnesota Indian Women Sexual Assault Coalition.  Report (2011)
https://vawnet.org/material/garden-truth-prostitution-and-trafficking-native-women-minnesota

“Prostitution: A violent reality of homelessness” (2001) report
https://www.issuelab.org/resource/prostitution-a-violent-reality-of-homelessness.html

Historical resource
Medievalists.net list of posts on prostitution, various locations during the medieval period 
http://www.medievalists.net/tag/prostitution/

Mapping

Hell’s Half Acre, 2017 [Victorian Los Angeles]
https://la.curbed.com/2017/11/17/16654292/history-prostitution-los-angeles

Selected Items from the Internet Archive, Archive.org items

Search results: simple search, prostitution yields 1400+ items 
https://archive.org/search.php?query=subject%3A%22Prostitution%22

US Congress, House Committee on Interstate Commerce, Memorandum on white slave trade. 1909
https://archive.org/details/memoranduminrewh00unit/page/n6

Rosine Association, Reports and realities from the sketch-book of a manager of the Rosine Association, December 1855.
https://archive.org/details/reportsandreali00pagoog/page/n7

An ordinance relating to houses of ill fame and prostitution Salt Lake City, UT, 1877
https://archive.org/details/ordinancerelatin03salt

Special Collections

KC History Missouri Valley Special Collections, Kansas City Public Library Results – 60 objects
https://kchistory.org/islandora/search/Prostitution%20?type=dismax

Annie Chambers, (1843-1945) 19 results 
https://kchistory.org/islandora/search/Prostitution%20?type=dismax&islandora_solr_search_navigation=0&f%5B0%5D=kcpl_mods_local_subject_ms%3A%22Chambers%2C%5C%20Annie%22

Modern Pornography & Sex Work Collection, 1960-1990. University of South Florida 
https://digital.lib.usf.edu/SFS0050529/00001

CSUN, The Oldest Profession (Collections overview)
https://library.csun.edu/SCA/Peek-in-the-Stacks/prostitution

Dr Bonnie Bullough Collection, 1954-2000. CSUN, Oviatt Library, Special Collections
https://findingaids.csun.edu/archon/?p=collections/controlcard&id=445

Reverend Wendell M Miller Collection, 1928-1988.
Citizens independent Vice Investigating Committee (CIVIC)  CSUN, Oviatt Library, Special Collections
http://findingaids.csun.edu/archon/?p=collections/controlcard&id=102

Prostitution Collection, 1834-1954., Five Colleges (MA)
http://asteria.fivecolleges.edu/findaids/sophiasmith/mnsss108.html

Prostitution at Brigham Young University, 1997
https://findingaid.lib.byu.edu/viewItem/FA%207/Series%2010/Subseries%204/6.10.5.6.2/

Minnie Fischer Cunningham Papers, Standard Statistics on Prostitution Syphilis & Gonorrhea (1919)
https://digital.lib.uh.edu/collection/p15195coll33/item/224

Guide to Shelley Bristol Papers UNLV
https://www.library.unlv.edu/speccol/finding-aids/MS-00398.pdf

The Real Rainbow Row, Charleston Hotel
College of Charleston, Special Collections
https://speccoll.cofc.edu/the-real-rainbow-row/charleston-hotel-200-meeting-street/

New Orleans

The Library of Congress’ page on Storyville has several special collections from New Orleans which I have included below.

Storyville: A resource guide to commercialized Vice in New Orleans. Library of Congress
https://www.loc.gov/rr/business/storyville/books.html

IAL COLLECTIONS
Storyville: a resource guide to sources about commercialized vice in historic New Orleans.
February 2018
Table of Contents
Overview
Selected Book Titles
Newspapers
Special Collections
LC Subject Headings

Archives of the City of New Orleans. New Orleans Public Library.
http://nutrias.org/~nopl/inv/synopsis/synopsis.htm 
This includes ordinances related to prostitution.

Louisiana State Archives. Baton Rouge.
https://www.sos.la.gov/HistoricalResources/Pages/default.aspx 
See Research Historical Records  section.

Louisiana and Special Collections. Earl K. Long Library, University of New Orleans.
http://libguides.uno.edu/special 
Includes the following collections: New Orleans Chamber of Commerce Records, MSS 66  and Josie Arlington Collection, MSS 270.

Louisiana Research Collection. Howard-Tilton Library, Tulane University.
http://larc.tulane.edu/ 
Search in the following collections:
Al Rose Collection, RG 606  : Although listed as a jazz archive, Storyville was the place to hear jazz musicians. Search:  Prostitution.
Master Rolls, Battalion Washington Artillery: 1861-1865.  
New Orleans Travelers’ Aid Society Papers, RG 365.

New Orleans Records. New Orleans City Archives, Louisiana Division New Orleans Public Library.
http://nutrias.org/spec/speclist.htm 
This collection includes arrest records, arrest index, ‘Jewell’s Digest of the City Ordinances’, etc.
Note: this collection is also available on microfilm at the Library of Congress.

New Orleans. Ordinances, etc. Jewell’s Digest of the city ordinances, Rev. ed. New Orleans, 1887. 
LC Call Number: Microfilm 21895 JS
LC Catalog record: 47035734

Williams Research Center. Historic New Orleans Collection.
https://www.hnoc.org/ 
Blue Books in the Williams Research Center’s collection, probably the largest extant, is available for research. View one of the digitized Blue Books here. Please contact the center for more information.
Last updated: 02/09/2018

Beyond Transcriptions: Jose Antonio Caban Nieves and his five wives

Detail: Barrio Naranjo. Centro Geográfico del Ejército, Itinerario de Moca a Añasco, 1893

What’s in a name?

How many Jose, Maria and Juans have you come across in your tree? Frequently repeated first names can reflect religious preferences, as in Saints Day names or Marian names. The repetition of names can also be a simple preference due to precedents within families or by popularity.
 Sorting out whether a name that keeps cropping up are made up of one or multiple first and last names requires caution as one seeks the supplemental evidence that adds weight to a proof. Even better is locating a document where the informant knew quite a bit about the deceased, to the point of citing several marriages, parents, children or grandparents. There are documents that just begin to knock some brick walls down– and this 1904 document provides just such a moment. 

The son who remembered 

When Jose Antonio Caban Nieves died in 1904, his son, Lorenzo Caban Babilonia was able to recite the names of all the women in his father’s five marriages. Now both of Lorenzo’s parents were gone, as his father  contracted a severe intestinal illness, that resulted in his rapid demise.  How long Jose Antonio’s condition lasted went unmentioned in his death certificate.  Such details are included in more recent certificates, after 1935.

Wives, children and memory 

Jose Antonio Caban Nieves lived long enough to be a 70 year old man who had 16 children, most of whom survived to adulthood. His marriage with Pascasia Babilonia,  was likely the longest of all. Remarkably, his son Lorenzo Caban Babilonia (1866-1946) listed the  names of the children from each marriage.  This also reflects an oral practice of transmitting names and committing them (successfully) to memory, so Lorenzo’s feat was part of learning one’s own family history. We know it’s oral, because at the end of the document, is stated “..firma el Comisonado y los testigos por el declarante no saber firmar, le hace a su ruego..” the Commissioner and witnesses signed on his behalf, because the informant does not know how to write. His father left a will, so there’s additional documentation in the Protocolos Notariales at the Archivo General de Puerto Rico.
As it turns out, NONE of the additional 14 people linked  to Jose were indexed in FamilySearch— another reason why it’s worth checking the original document. 

Detail, Acta de defuncion, Jose Antonio Caban Nieves, F186 #12   1904 image no 1236. Registro Civil, Moca, FS.org
  • Parents:  Marcelo Caban & Ynes Nieves
  • First Marriage: Pascasia Babilonia [Quinones]
  • 10 children, only 8 mentioned: Lorenzo,  Juana, Bibiana, Calista, Ricarda, Anastasio, Juan y Segundino Caban Babilonia.
  • Second Marriage: Felipa Marrero [Hernandez]
  • 3 children: Cleofe, Adelaida & Antonia Caban Marrero 
  • Third Marriage: Juana Babilonia [Perez]
  • 1 child: Juana Nieves Babilonia
  • Fourth Marriage: Evangelista Ortiz [Perez]
    No children
  • Fifth Marriage: Sinforosa Soto [Hernandez]
  • 2 children: Luis y Marian Caban Soto 

What this also tells us is that childbearing proved deadly for some partners. With so many little ones, a widower’s impulse to find another wife was imperative. Here potential mates seem to be in the area of Barrio Naranjo, where farms and plantations of relatives and associates were nearby. Most people were born at home, and infant mortality was high. These births were not for the most part, attended by doctors but comadronas or midwives, used their knowledge to bring the next generation into the world. By the 1930s, comadronas (midwives) had formal training, although the knowledge of delivering babies was known among women long before. The difference was a decline in the number of mothers lost to infeccion puerperal – puerperal fever.

For his first marriage to Petronila Pascasia Babilonia Quinones (1846-bef 1886), my research revealed there was at least one additional child. Petronila, as she mostly appears in documents, was the daughter of Francisco Babilonia Acevedo & Maria Bibiana Quinones Vives, owners of Sitio de la Ranchera during the time of her birth.

Multiple connections emerge from these marriages and children. His siblings also tended to have large families, without additional marriages. HIs older sister, Evangelista Caban Nieves (1818-1916), who married Jose Soto (ca 1813-1906) and had 15 children with him. His brothers Marcelino (1833-1914) and Manuel de Jesus Caban Nieves (1846-1886) married two sisters, the daughters of d. Antonio Perez Gerena and da. Manuela Babilonia Lorenzo de Acevedo. Marcelino married Cirila Isidra Babilonia Perez ( 1834-1911) with whom he had 11 children. Manuel de Jesus married Damiana Babilonia Perez (ca 1835-1888) they had 6 known children.

If you’re related to them, you’re related to me via Manuela Babilonia Acevedo, my GGG aunt and her parents. There are probably additional links via the Caban and the Nieves lines, as well, however that connection remains to be determined, partially caught in gap of missing records for first decade of the early nineteenth century. Going beyond the transcriptions in search results can definitely offer a researcher advantages.

References

Centro Geográfico del Ejército, Itinerario de Moca a Añasco, 1893. Archivo Digital National de Puerto Rico, https://archivonacional.com/PL/1/1/1385

“Puerto Rico, Registro Civil, 1805-2001,” database with images, FamilySearch (https://familysearch.org/ark:/61903/1:1:QVJD-F8D7 : 17 July 2017), Pascasia Babilonia in entry for José Antonio Caban Y Nieves, 27 Jan 1904; citing Moca, Puerto Rico, oficinas del ciudad, Puerto Rico (city offices, Puerto Rico).

Ellen Fernandez-Sacco, “Don Miguel Babilonia (1743-1823) and his Descendants: From Mallorca, Spain to Moca, Puerto Rico.” Hereditas, 16:1, 2015, 6-47; 35-36. https://bit.ly/2Y31yiT

African Ancestors in San German: Juan Tomas Gandulla and his Family

The first church was built in 1688, and rebuilt several times as a result of earthquakes; its likely the Gandulla, Malave and Rivera families attended San German de Auxerre at some point in their lives. . Church of San German de Auxerre, By San Juan: F. Liebig, 1914. University of Puerto Rico

Recently, my cousin Maara asked me to explore her great grandmother’s line, Maria Monserrate Malave Ayala, and that of her first cousin, Maria Angela Malave Vazquez and her husband, based in Barrio Rosario, San German. Among them is an African ancestor, Juan Tomas Gandulla, who lived nearly 90 years and built a foundation for his family.  My hope is that further information will come to light concerning his African origins whether through documents, or via the DNA of his descendants- please feel free to reach out. 

Most of Tomas Gandulla’s life took place within the boundaries of the municipality of San German, in the southwest of Puerto Rico.

Location of San German, Puerto Rico Wikimedia.org By Based on File:USA Puerto Rico location map.svg made by NordNordWest, highlighted by Dr. Blofeld – Based on File:USA Puerto Rico location map.svg, CC BY-SA 3.0, https://commons.wikimedia.org/w/index.php?curid=10946858

The Landscape of San German

Barrios of San German, Rosario Penon highlighted.

In the nineteenth-early twentieth century, some Gandulla families lived in San German; that of Juan Tomas Gandulla lived in Barrio Rosario Penon, on a peak north of the Pueblo close to the southern wards. Thanks to its elevation, coffee was the crop that dominated the plantations in the area of the time.

Separated by two peaks, and further defined by rivers, both the church and the municipality attempted to provide a separate set of services to those in Rosario Penon, in order to bridge the distance. 

1888 Mapa Militar , Archivo Digital Nacional de Puerto Rico

This 1888 map from the Archivo Digital Nacional de Puerto Rico, created by the Spanish military, illustrates the difficulties of traveling between the barrios of El Rosario on the left and Pueblo de San German on the right.  The distance from the town center meant additional services needed to be provided. For convenience, i rotated the map’s orientation almost 90 degrees (E-W than N-S) to make it easier to read. One can note the roads and rivers that cross its areas, and Rosario Bajo on the northwest corner of San German.

Unlike the previous map of San German’s wards, this military map provides a sense of the distances involved and the difficulties of getting through the region quickly before the arrival of the automobile decades later. In this sense the map is also political, given its creation in a period after the Grito de Lares and the Spanish American War, a promise of how far government intervention can reach after the repression ofEl Componte. The costs were high, and my cousin Teresa Vega has written about the death of her grandfather by lynching during the 1880s.

The ward is adjacent to Mayaguez’s barrios of Limón and Montoso, both areas where descendants of collateral family eventually lived.  Below, the Google satellite map of the ward gives an idea of the hills that cross through the landscape

Barrio Rosario Penon, San German [red outline] Google Maps April 2019.

As the local population needed a place to worship, the church of Nuestra Señora del Rosario was established along with a Chapel near the center of the ward, with services scheduled to a designated priest’s travel there.. After 1885, once the Registro Civil began, the municipal administration used designated persons to bring the information for vital records from barrio El Rosario to barrio Pueblo to the south of San German.

Tomas Gandulla (1809-1887), natural de Africa

“Tomas Liberto de Gandulla, natural de Africa, de ochenta anos de edad, agricultor, domiciliado en dicho Barrio, falleció a las tres de la manana, del día de ayer en su domicilio a consecuencia de “vejez”.” 

Juan Tomás Gandulla, Acta de Defunción, 20 Dec 1887; San Germán, Puerto Rico, oficinas del ciudad, Puerto Rico (city offices, Puerto Rico

Juan Tomas or more frequently, Tomas Gandulla, was born in Africa about 1809, taken in slavery and brought to Puerto Rico sometime in the first few decades of the nineteenth century.  His status as a freedman was writ large on the title of his death certificate as “Tomas Liberto de Gandulla” on the upper left of the document.

Note that the Secretario’s name 4 lines above is Don Juan Antonio Gandulla, which may account for why Tomas’ name appears as Liberto de Gandulla. His surname points to a Gandulla owner sometime before the 1870s.

His son Basilio Antonio Gandulla served as the informant. Now married, Basilio was a farmer living in Barrio Rosario, and stated his father’s parentage and situation: “Ignorando sus padres. Que no otorgo una memoria extrajudicial, a los mismo declaro manifestando no saber firmar.” “Parents unknown. Declared that he did not execute a will, and that he did not know how to sign his name.”  Regardless of this status, it did not stop Tomas Gandulla from being involved with farming on his own account and having a family. [1]  Neither Tomas, his sons or his first wife appear in the Registro de Esclavos de 1872, so that any record of their freedom predates these forms. An additional search of parish records may yield such information as the Tomas Gandulla’s age at baptism and perhaps additional details regarding his origin. As a farmer or laborer before 1887, he may have owned or rented his land, so there may be deeds or contracts mentioning him in municipal records or within the series of notarial documents at the Archivo General de Puerto Rico

Maria Josefa Rivera: first wife

“During the nineteenth century, the genealogy of people of color often comprises a lineage from single mothers, free and unfree.”

 Tomas Gandulla was married twice, first to Maria Josefa Rivera and then to Maria Angela Malave Vazquez. With Maria Josefa, he had two sons, Basilio Antonio Gandulla Rivera (b. 1853), who married Mercedes Velez Candelario and Jose Cecilio Gandulla Rivera (b. 1854) who married Juana Maria Candelaria. Both couples had large families, Basilio and Mercedes had at least 7 children, while his brother Jose Cecilio with his wife Juana Maria Candelaria had some 10 children between the 1870s-1900s. Although Tomas and Maria Josefa did not live to see their 17 grandchildren, most of them survived to adulthood.

So far, no additional information on Maria Josefa Rivera was found; she was probably born in the 1830s. Given the mention of ‘Liberto‘ on one of Basilio Gandulla Rivera’s documents, indicates he was born into slavery, which means that at birth according to law, his status followed that of his mother, Maria Josefa Rivera. She too was enslaved. Yet both sons and their families are listed as ‘Mu’ (Mulato) in the 1910 census. She could be of African or Afro-Indigenous or of other admixture descent, born on the island or brought there for sale. Perhaps parish documents hold some clues, if not answers.

Family of Juan Tomas Gandulla and Maria Josefa Rivera, San German. Chart by EFS, 2018.

Maria Angela Malave Vazquez: 2nd wife, May-December marriage

Maria Angela Malave Vazquez (bca 1862) became Tomas Gandulla’s partner sometime mid-decade in Barrio Rosario Bajo and likely, lived in Barrio Rosario Penon, San German in the early 1880s.  This was a December-May relationship, as Tomas was 40 years older than Maria Angela.  Given that this marriage took place sometime in the 1880s, opens the possibility of yet another wife, given that Tomas’ previous marriage was two decades earlier. Tomas Gandulla and Maria Angela Malave had two children, Juan Tomas Gandulla Malave (b. 1887) and Maria Monserrate Gandulla Malave (b. 1889) who lived to age 44 and died of tuberculosis in August 1933. She was married to Juan Alicea.

Maria Angela Malave died of Cloro-anemia, a form of iron deficiency anemia in 1902 at the age of 40, some three years after the death of her husband Tomas Gandulla in 1889.

Family of Juan Tomas Gandulla and Maria Angela Malave Vazquez. Chart by EFS, 2018

La Mancha del Platano: regard & disregard

Questions remain about the relationship between Tomas Gandulla and Maria Josefa Rivera, how they met and what their lives were like building a family during a time of great transition for POC in Puerto Rico. Despite their freedom, traces of resistant attitudes to emancipation can be found within documents.

Acta de nacimiento, Maria del Carmen Gandulla Velez, San German, Puerto Rico. “Puerto Rico, Registro Civil, 1805-2001,” database with images, FamilySearch. https://familysearch.org/ark:/61903/1:1:QV1Y-T78F

The birth certificate for Tomas and Josefa’s granddaughter Maria del Carmen Gandulla Velez contains small details that may reflect the microaggressions endured in daily life by the Gandullas because of their ancestry and class. Does even the documentation bear this kind of disregard?  Torn and water stained pages full of insect holes pit the tropical environment against paper, weighted by records for a diverse rural population. Advancing the frames of the microfilm shows that the form beneath this page was not filmed, and the start of the document is covered by the stitched slip, “Nacimientos de 1890, Leg. 31 Exp. 81e” from the Archivo Municipal de San German.  it is still remarkable that it survived all this time.

For Basilio and Mercedes’ daughter, Maria del Carmen Gandulla Velez, their child’s name may simply appear as Carmen on the left hand margin, despite her full name appearing in the document, a level of care more often taken with people considered blancos of higher status. In his post for the municipality of San German, Juan Antonio Gandulla— “D. Juan A. Gandulla, Secretario”, was tied to the family who once owned Basilio’s father, and insured that there was no mistake between their lines, so that some social divisions continued. Yet additional documentation may reveal the complexity of relationships and networks that sustained families in Barrio Penon and beyond.

The statement that D. JA Gandulla, recording the birth wrote near the bottom, highlighted in a detail from the birth certificate below was: “Que es prieta por linea paterna de Tomas Liberto de Gandulla y Ma. Jose Rivera.“ “She is black via the paternal line of Tomas Gandulla’s Freedman and Maria Jose Rivera”   As secretary, D. Juan A. Gandulla made sure to record the girl’s paternal lineage as black. Yet this identity was far more flexible than the secretary could have imagined, for in the coming decades, the racial identity of the Gandulla grandchildren is recorded as white.

“Que es prieta por linea paterna de Tomas Liberto de Gandulla y Ma. Jose Rivera.”

Maria del Carmen Gandulla Candelario

Tomas Gandulla’s son,, Jose Cecilio Gandulla Rivera and his wife Juana Ramona Candelario also had a daughter, Maria del Carmen Gandulla Candelario, born in February 1890. In this record, Jose Cecilio appears as Jose Cecilio Liberto de Gandulla, and he reported both the birth and the death of his daughter, who only lived for one day.

“Jose Cecilio Liberto de Gandula. detail, Acta Nacimiento Maria del Carmen Candelario, 14 Feb 1890.

Again the same Secretario, Juan A. Gandulla inscribed the information for the municipal series Nacimientos de Barrio Rosario de Penon that year. As Jose Cecilio Gandulla and Juana Ramona Candelario were not yet married, the secretary notes the details of their single status. During the nineteenth century, the genealogy of people of color often comprises a lineage from single mothers, free and unfree:  

..comparecio Jose Cecilio Liberto de Gandulla, natural de este poblado, mayor de edad, soltero, labrador y vecino de Barrio Ros.o de Penon de S. German, presentando con objeto como padre ilegitimo declaro que se inscriba que era hija natural de Juana Ramona Candelario, natural de San German de 22 anos de edad, soltera, domestica y avecinada en dicho barrio. Que era nieta por linea materna de Ma de la Cruz, natural de San German ya difunta. y a dicha niña ha puesto el nombre de Ma del Carmen…

So, despite Juan Cecilio’s accounting for his identity as father of Maria del Carmen in person, her surname is listed as Candelario, not Gandulla.  By 1909 the law was changed to include details concerning paternity, and many women took advantage of this opportunity to amend the birth records to identify the father of a child born out of wedlock.  Still, in other municipalities, a father’s willingness to identify his paternity could be followed by the use of his surname for births out of wedlock.

These details suggests that Maria Josefa/Jose Rivera married her husband while they were both enslaved, because their son, Jose Cecilio Gandulla Rivera appears as ‘Liberto’ — freedman— in the 1890 record for their granddaughter, Maria del Carmen Candelario.  As this happens in 1890, not 1870, why was it necessary to continue mentioning the status? Was there a Jose Cecilio Gandulla blanco? or was it simply pulling rank in the rural society of San German?

While no additional information has turned up on his first marriage to Maria Rivera, it is possible that despite enslavement, they married and had a family before 1873-1876. Maria Rivera was alive at least until 1854, when her second son, Jose Cecilio was born. 

After 1890

In the 1910 census, both Jose Cecilio and his brother Basilio Gandulla’s families were working on a coffee plantation, in Barrio Rosario Penon, on the “Camino de San German a Rosario, sendero del Penon, Rio Abajo” (Road from San German to Rosario, path of Penon, Lower River). Their sons are listed as laborers.  Jose Cecilio Gandulla’s death certificate of 1926 lists his occupation as “Agricultor— finca de su padre”, which tells us he worked his father’s farm as a farmer, and likely inherited the farm.  Over the course of his lifetime across various census records makes visible the change in economies a decade after the Spanish American War.

Basilio Gandulla Rivera and Cecilio Gandulla Rivera, 1910 census Bo. Rosario Penon, San German

By 1930, only Basilio Antonio Gandulla remained, and labor there was now devoted to a different crop, sugar. 

During the mid-nineteenth century, the area of San German had the major plantation crops of coffee, sugar along with minor crops that fed the population. Without additional documentation, it is difficult to say what other crops the Gandulla grew besides coffee, or what kinds of situations and arrangements they navigated. By the early twentieth century, social conditions and status changed, and these branches of the Gandulla family continued to grow. 

Whether family members worked in the fields, or in the home that served as its administrative center, or labored as service people within the town, the cycles of sowing, tending and harvesting, overlaid by the Catholic calendar structured their lives . As the details across documents show, family histories were determined by shifting conditions of freedom, enslavement and class. In 1910, six grandsons of Tomas Gandulla worked as farm laborers, four granddaughters as domestics, a generation born on the cusp of emancipation.

References

Writing Juan Tomas Gandulla back into history was part of a larger research project for Maara Vazquez., “Finding Maria Monserrate Malave.” March 2018.

A great place to begin understanding what’s at stake with writing the Gandulla back into history is Milagros Denis, review article, “The Problem of Slavery in the Puerto Rican Societ: , Reseña de “Sugar, Slavery, and Freedom in Nineteenth Century Puerto Rico” de Luis Figueroa, “La esclavitud menor: la esclavitud en los municipios del interior de Puerto Rico en el siglo XIX” de Mariano Negrón Portillo and Raúl Mayo Santana y “Slave Revolts in Puerto Rico” de Guillermo Baralt. Centro Journal [en linea] 2009, XXI (Sin mes) : [Fecha de consulta: 2 de abril de 2019] Disponible en:<http://www.redalyc.org/articulo.oa?id=37721248012> ISSN 1538-6279

Centro Geográfico del Ejército, Itinerario de San German a El Rosario por la altura (1888). Archivo Digital Nacional de Puerto Ricohttps://archivonacional.com/PL/1/1/1290

“Puerto Rico, Registro Civil, 1805-2001,” database with images, FamilySearch (https://familysearch.org/ark:/61903/1:1:QVJ7-VWTG : 17 July 2017), Juan Tomás Gandulla in entry for Juan Tomás Gandulla, 20 Dec 1887; citing San Germán, Puerto Rico, oficinas del ciudad, Puerto Rico (city offices, Puerto Rico).

“Puerto Rico, Registro Civil, 1805-2001,” database with images, FamilySearch (https://familysearch.org/ark:/61903/1:1:QV1Y-RP5L : 17 July 2017), José Cecilio Liberto Gandulla in entry for María del Carmen Candelario, ; citing San Germán, Puerto Rico, oficinas del ciudad, Puerto Rico (city offices, Puerto Rico).

“Puerto Rico, Registro Civil, 1805-2001,” database with images, FamilySearch (https://familysearch.org/ark:/61903/1:1:QVJZ-PMJ6 : 17 July 2017), Maria del Rosario Varquez Y Acosta in entry for Maria Malavé Y Varquez, 19 May 1902; citing San Germán, Puerto Rico, oficinas del ciudad, Puerto Rico (city offices, Puerto Rico).

“Puerto Rico, Registro Civil, 1805-2001,” database with images, FamilySearch (https://familysearch.org/ark:/61903/1:1:QVJ7-V8M3 : 17 July 2017), María Malavé in entry for María Monserrate Gandulla Y Malavé, 19 Jan 1889; citing San Germán, Puerto Rico, oficinas del ciudad, Puerto Rico (city offices, Puerto Rico).

“Puerto Rico, Registro Civil, 1805-2001,” database with images, FamilySearch (https://familysearch.org/ark:/61903/1:1:QVJX-82XH : 16 July 2017), Jose Cecilio Gandulla Rivera, 25 Nov 1926; citing San Germán, Puerto Rico, oficinas del ciudad, Puerto Rico (city offices, Puerto Rico).